Suchergebnisse

The Madurese community in Situbondo is a group of people who are still 'unfamiliar' with the internet media (social media). Their lack of understanding in using social media often creates problems in society. This article is the result of ethnography of communication research which discusses criticism behavior of Madurese people in Situbondo in social media. It comprehensively analyzes aspects of use of language choice, motive of language choice and language formulation expressed by informants. Research findings show that: 1) Situbondo people express criticism in social media by using code of Madurese language and mixed Madurese-Indonesia and Madurese-English, and they are expressed through some patterns which are humor, figurative, threatening and affirmative, direct and indirect satire, Kiyai quote and lyrical/poetical pattern; 2) Some motives background of choice of language code in expressing criticism are influenced by aspects of hierarchy in a context of diglosia society, politic of identity; dimension of ethnic group and psychological and cultural motives. Formulation of these findings explain that most of criticism model of Madurese people in Situbondo through social media is manifestation of habit in expressing criticism in real world. Something avoided is criticism model using sarcasm sentence, containing hate speech, offending pride, social status, family and feeling of interlocutors. Expressive and outspoken criticism in social media are also considered to be dangerous and unacceptable by people because they create 'floating' (unclear) interpretation, and potential to be misinterpreted. While some acceptable criticism are criticism model expressed by fine language and expressed by humor, figurative, fine satire and lyrical/poetical patterns.

The Madurese community in Situbondo is a group of people who are still 'unfamiliar' with the internet media (social media). Their lack of understanding in using social media often creates problems in society. This article is the result of ethnography of communication research which discusses criticism behavior of Madurese people in Situbondo in social media. It comprehensively analyzes aspects of use of language choice, motive of language choice and language formulation expressed by informants. Research findings show that: 1) Situbondo people express criticism in social media by using code of Madurese language and mixed Madurese-Indonesia and Madurese-English, and they are expressed through some patterns which are humor, figurative, threatening and affirmative, direct and indirect satire, Kiyai quote and lyrical/poetical pattern; 2) Some motives background of choice of language code in expressing criticism are influenced by aspects of hierarchy in a context of diglosia society, politic of identity; dimension of ethnic group and psychological and cultural motives. Formulation of these findings explain that most of criticism model of Madurese people in Situbondo through social media is manifestation of habit in expressing criticism in real world. Something avoided is criticism model using sarcasm sentence, containing hate speech, offending pride, social status, family and feeling of interlocutors. Expressive and outspoken criticism in social media are also considered to be dangerous and unacceptable by people because they create 'floating' (unclear) interpretation, and potential to be misinterpreted. While some acceptable criticism are criticism model expressed by fine language and expressed by humor, figurative, fine satire and lyrical/poetical patterns.

In Forgotten People Gerben Nooteboom describes and analyses the livelihoods and social security of peasants and migrant Madurese. It offers a new way to categorise and analyse livelihood security of marginal people in Indonesia by using the concept of style.

The Tribal conflict between Dayak and Madurese of West Kalimantan in 1996 – 2000 causing their communication had totally broken for many years. In 2002, they began to communicate. Until now, they still improve their communication quality. It is important to know how they conduct this reconciliation communication after all of their conflict. This research investigates people roles in the reconciliation communication between Dayak and Madurese in Kabupaten Bengkayang, West Kalimantan. Researcher using in-depth interview, observation, and literature study in this Phenomenology research. Nineteen informants were chosen purposively. They are both Dayak and Madurese, people from other tribe, police, and government officer. The result shows there are four roles in this communication; they are Dayaknese and Madurese as the main actor or performer, the guarantor as a mediator, the police officer and local government officer as an advisor, and other ethnics as colleagues. Madurese needs guarantor to ensure their live. Dayak and Madurese need an advisor when they facing a problem. Both of them also need other ethnics as colleagues to smooth communication. All of them played a role dramaturgically in positive purposes, as a personal or as a team member.

Abstract: This paper describes historical phases of Madurese identity construction, the origins of Madurese ethnicity, inter-ethnic and inter-cultural relation, Madurese Pendalungan culture, and how Islam involves into cultural identities of the Madurese. In this paper, I will argue that Islam has become part of cultural values of the Madurese, that is, embedded within traditional activities and local wisdom. However, the involvement does not mean to exclude other "non-Islamic" and "non-Madurese" tradition in the process of construing Madurese identity. By exploring how Madurese identity was culturally constructed we could be able to draw more visible connection between religion, tradition, and social identity. This paper illustrates how Madurese identity culturally produced, nurtured, and matured. Since identity is a way of perceiving, interpreting, and representing the existence of people, I persist that Madurese identity has also been produced and reproduced depending on political, social, and cultural situation. In this regard, inter-religious or inter-ethnic relation remains important. [Artikel ini menjelaskan fase terbentuknya identitas orang-orang Madura, asal-usul etnis, hubungan lintas-budaya dan antaretnis, budaya Pendalungan, dan bagaimana Islam berinteraksi dengan identitas budaya orang Madura. Dalam artikel ini saya meneguhkan bahwa Islam telah menjadi bagian tak terpisahkan dari nilai-nilai budaya Madura, yang bisa dilihat dari dalam aktivitas sosial dan kearifan lokal orang Madura. Meski demikian, hal ini tidak menafikan bahwa tradisi "non-Islam" atau "non-Madura" juga memiliki peran dalam proses pembentukan identitas Madura. Dengan mengurai proses konstruksi identitas sosial Madura, seseorang bisa melihat dengan lebih jelas hubungan erat antara agama, tradisi, dan identitas sosial. Artikel ini juga menggambarkan bagaimana identitas Madura diproduksi, dikembangkan, dan dilestarikan. Sebab identitas adalah sebuah persepsi, interpretasi, dan representasi, artikel ini menyimpulkan bahwa identitas Madura pun tidak lepas dari tahapan itu: bergantung pada kondisi politik, sosial, ekonomi dan budaya. Dalam konteks ini, relasi antaragama dan antaretnis menjadi sangat penting.]

Globalization has contributed to the intensification of worldwide social relations that continuously increases the interconnectedness of people from diverse cultures. Its implication creates possibilities in spreading new or certain ideas through accessible telecommunication and the internet. It is undeniable that Madura is also affected by globalization particularly its cultural practices. Madurese people have frequently been confronted with a problematic phenomenon in their marriage tradition because arranged marriage and early marriage are still commonly practiced and have been passed down over generations for a long time. Both of the practices give unfair treatment to women since they violate their autonomy and independence. As globalization opens access to a new perspective of life, as people can experience another culture by traveling or connected through the internet, it provides a huge influence on the way people think, reacts, and responds to their own culture or tradition. In connection with this phenomenon, this study is going to elucidate how young Madurese women who have been exposed to the use of media and the internet conceptualize their marriage ideas, whether they still follow the old tradition or they have constructed a new concept of marriage. By applying a qualitative method, this study will conduct an interview and distribute a questionnaire to young Madurese women studying at the University of Trunojoyo Madura. The results indicate that globalization to some extent constructs the new perception of marriage for young Madurese women and builds a variety of interpretations based on what and how they connect themselves with the world outside their community.

"Forgotten People deals with people living at the fringes of the Indonesian society. It describes and analyses their livelihoods and styles of making a living from an insider perspective. While Indonesia has experienced steady economic growth for more than a decade, the livelihoods and lifestyles of poor people and migrants confronted with poverty and insecurity have received less attention. This book describes and analyses diversity in livelihood strategies, risk-taking and local forms of social security (social welfare) of people living below or close to the Indonesian poverty line. It puts two categories of forgotten people at the centre. Peasants, living in remote areas in rural Java, and Madurese migrants craving for a better life in urban and rural East Kalimantan"--

The research attempts to examine the crisis of Madurese cultural identity exposure in intercultural communication in Sampit (Central Borneo Province) after the 2001 ethnic conflict which involved two major ethnic groups i.e the Dayak ethnic (native community) and Madurese ethnic (migrant community). Using base descriptive qualitative approach by interviewing numerous Madurese people living in Sampit and using literature review. The research reveals that affected the formation of cultural identity among the residents of Sampit of Madurese descent. This Cultural identity experienced a crisis and change, because not in accordance with the value of local culture. In other hands, the research found that cultural identities of Madurese are strengthened. It arises because of conformity and mutual support with local cultural values. Understanding to intercultural communication is very important to create acculturation with local culture to avoid problems due to cultural differences, especially for newcomers from the Madura Island.

The work is concerned with the reconstruction of the phonemes of Proto-Malayo-Javanic, the last proto-language which is directly continued by the Sundanese, Javanese, Malay, and Madurese.

This research is to explore criminal mediation based on local wisdom in dealing with carok violent conflicts in Madurese society. There are two important problems in this study, which is the reason why the criminal justice system is less than optimal in dealing with carok in Madurese society and how criminal mediation can be a model in dealing with conflict based on local wisdom. The research method used in this study is the doctrinal and non-doctrinal methods. By using Freidman's theory and Sociological Jurisprudence related to comparative law, it was found that the criminal justice system is not fully optimal in dealing with carok violent conflicts in Madurese society because of differences in interpreting the concept of justice in the perspective of local communities, the dominance of legalistic perspectives on law enforcement officers and the strong practicality of maintaining self-esteem and religion. The criminal mediation model used by law enforcement officers on Madurese people is based on local wisdom which is a model of family criminal mediation (victim-perpetrators, families, reparations) that is connected to the criminal court system ranging from investigations, closing speeches, examination of cases involving parties warring parties, with mediators, scholars, and law enforcement officials, and the results are written as an act of peace that can be used by the perpetrators to change the sentence. The study recommends that it is very important for law enforcement officials and social leaders, religious scholars and district governments to act as neutral mediators by empowering customary peace institutions that are connected to the criminal justice system.

Abstrac This article attempts to explore the basic character of Madurese people that put the moral-ethic basics on every attitude, utterances, and behavior of Madurese local politic phenomena. The study results four basic characteristics of Madurese---ejhin, koko, gherra and saduhunah. Those become local wisdom of Madurese people. The four basic characters should have introduced and provided each Madurese local politic phenomena to reach a better politic life. Ejhin character carries a tolerant nature, friendship and dependent. Koko character introduces loyality, consistency, trust and responsibility. Gherra character reflects carefulness, transparency, and fairness. Saduhunah describes honesty and innocent. Kata-kata kunci ejhin, gherra, koko, saduhuna

Abstrac This article attempts to explore the basic character of Madurese people that put the moral-ethic basics on every attitude, utterances, and behavior of Madurese local politic phenomena. The study results four basic characteristics of Madurese---ejhin, koko, gherra and saduhunah. Those become local wisdom of Madurese people. The four basic characters should have introduced and provided each Madurese local politic phenomena to reach a better politic life. Ejhin character carries a tolerant nature, friendship and dependent. Koko character introduces loyality, consistency, trust and responsibility. Gherra character reflects carefulness, transparency, and fairness. Saduhunah describes honesty and innocent. Kata-kata kunci ejhin, gherra, koko, saduhuna

The research aimed to discuss the position and function of the saronen instrument in Sumenep, Madura. Saronen, as one of the cultural heritage of the Madurese people, was still preserved. The research questions were: (1) what was the position of the saronen instrument in the culture of the Madurese people? (2) How was the strategy for the inheritance of the instrument carried out by the people of Sumenep, Madura? The research was conducted using qualitative methods. The data collection process was carried out through observation, literature study, and interviews with ten informants. Data analysis was carried out in a descriptive qualitative manner using semiotic theory and structural-functional theory. The results show (1) the saronen instrument has an important position in the culture of the Madurese people, including Madurese ethnic identity, as a public relations media, and the branding of Sumenep as a tourist destination in East Java. The saronen instrument, which is originally used as a da'wah medium, has now developed as a musical accompaniment to the activities of the sapi sono and karapan sapi contest and entertainment medium for the Madurese people in celebratory events and government events. (2) The inheritance strategy of the saronen instrument is carried out by the indigenous people through a vertical system, namely an inheritance system through a genetic mechanism passed down from time to time across generations and a horizontal system, namely inheritance through institutions, including educational institutions such as schools and art studios.

Islam is a source of motivation to build work ethics and direct the behavior of businessmen. Madurese people are recognized as one of the wandering. ethnics. They are usually good adherence of Islam and tough traders. However, they are often regarded as people who do not really care of ethical values. Based on such characteristics, this dissertation examines their business behavior according to the ethical norms in Malang. There are three aspects that will be explored in this dissertation: (1) the meaning of business ethics, (2) how the traders construct the ethics, and (3) how the traders implement ethics in business activities. Qualitative approach is used to understand this phenomenon. In-depth interview, participatory observation, and documentation were employed to obtain the data. The data were analyzed and interpreted by using social construct analysis. The study shows that pancengan (honest) traders argued that ethical values should be maintained and respected but does not need to be involved in the area of business. For those who do not want to be involved in pancengan, however, ethics was an impoitant requirement in order to obtain the wealth blessed by God. Thus, ethics and business are inseparable. The meaning of ethics was produced from dialectical conditions between their culture and Islamic religious values. How to implement? lt can be understood that the relationship among traders was built because of their feelings of being together, caring, and less competitive. This is induced by the fact that some of them were relatives, or coming from the same place. The traders with pancengan principle tend to be involved in manipulation. For non-pancengan traders, however, they attempt to minimize dishonesty. Both of the groups have positive concern toward their environment; this attitude seems to be influenced by religious values and the government regulation. Keywords: religion, work ethics, business attitude, case study, the meaning of business ethics, traders, Madurese ethnics in Malang